The Evil of the jew

The evil of the jew lives on and on.

The recent revelation of the jewish tunnels found in New York city together with a high chair and a stained mattress for a child reminds us that the days of ritual child murder and abuse have not ended.

Please have a look at this series of articles. Here are a few links.

The jewish Tradition of Ritual Murder I-III (renegadetribune.com)

Introduction – jewish Ritual Murder: A Historical Investigation, Dr. Hellmut Schramm (renegadetribune.com)

Most of us are aware that the talmud permits sexual intercourse with three-year-old children but we will provide a list to stress how prevalent this idea really is in the “scripture” of the enemy. It appears again and again.

This enemy is evil beyond words. As low as our society has sunk, a horror movie could not be made that would illustrate what is going on here. It would be below the morality of absolutely everyone regardless of race or religion – except for the jew.

These quotes are taken directly from the source of the enemy.

Talmud | Sefaria

Here is the list:

Avodah Zarah 37a

The Gemara explains the reason for this opinion: Since a nine-year-old boy is fit to engage in intercourse, he also imparts ritual impurity as one who experienced ziva. Ravina said: Therefore, with regard to a female gentile child who is three years and one day old, since she is fit to engage in intercourse at that age, she also imparts impurity as one who experienced ziva.

The Gemara asks: Isn’t that obvious? The Gemara explains: It was necessary to state this ruling, lest you say that the halakha that a gentile who is suited for intercourse imparts impurity does not apply to a female. The possible difference between a male and female child is based on the fact that whereas that child, a nine-year-old male gentile, knows how to accustom others to sin by employing persuasion, this child, a three-year-old female gentile, does not know how to accustom others to sin until she matures. Therefore, Ravina teaches us that the halakha nevertheless applies to both male and female children.



Berakhot 24a

The Gemara asks: Until what age is one still considered a minor? Rav Ḥisda said: A girl until she is three years and one day old, and a boy until he is nine years and one day old, for these are the ages from which a sexual act in which they participate is considered a sexual act. Some say: A girl eleven years and one day old and a boy of twelve years and one day old, as that is the age at which they are considered adults in this regard. This age is only approximate, as the age of majority for both this, the boy, and that, the girl, is at the onset of puberty in accordance with the verse: “Your breasts were formed and your hair was grown” (Ezekiel 16:7).

Ketubot 9a

No, it is necessary to teach this ruling only in the case of the wife of a priest, who is rendered forbidden to her husband even if she engaged in intercourse by coercion. In that case, there is a single uncertainty. And if you wish, say instead that this ruling is relevant even to the wife of an Israelite, and it is in a case where her father accepted her betrothal when she was less than three years and one day old. Intercourse with a girl less than three years old does not permanently rupture the hymen, and therefore there is no uncertainty whether she engaged in intercourse before or after betrothal. Clearly, it took place after betrothal, and there is only one uncertainty: Did she engage in intercourse by coercion or willingly?



Ketubot 11a

Rava said that this is what the mishna is saying: An adult man who engaged in intercourse with a minor girl less than three years old has done nothing, as intercourse with a girl less than three years old is tantamount to poking a finger into the eye. In the case of an eye, after a tear falls from it another tear forms to replace it.



Ketubot 11b

And similarly, with regard to a female convert, or a captive woman, or a maidservant, who were ransomed with regard to the captive, or who converted with regard to the convert, or who were freed with regard to the maidservant, when they were more than three years and one day old, their marriage contract is one hundred dinars and they are not subject to a claim concerning their virginity. When they married, their presumptive status was that of a non-virgin.

…

Rava said that this is what the mishna is saying: An adult man who engaged in intercourse with a minor girl less than three years old has done nothing, as intercourse with a girl less than three years old is tantamount to poking a finger into the eye. In the case of an eye, after a tear falls from it another tear forms to replace it. Similarly, the ruptured hymen of the girl younger than three is restored. And a young boy who engaged in intercourse with an adult woman renders her as one whose hymen was ruptured by wood. And with regard to the case of a woman whose hymen was ruptured by wood itself, there is a dispute between Rabbi Meir and the Rabbis. Rabbi Meir maintains that her marriage contract is two hundred dinars, and the Rabbis maintain that it is one hundred dinars.



Kiddushin 10a

Rava said: Come and hear a resolution from a baraita: A girl who is three years and one day old can be betrothed through intercourse, and if her yavam engaged in intercourse with her, he has acquired her. And if she is married, one is liable if he engages in intercourse with her, due to her status as a married woman. And if she is impure as a menstruating woman, she renders one who engages in intercourse with her ritually impure for seven days.

Niddah 32a

The Gemara asks: Apparently, when the verse includes young girls through the word “and” it includes even a one-day-old. But you can raise a contradiction from another baraita, which discusses the verse: “And the woman with whom a man shall lie carnally, they shall both bathe themselves in water, and be impure until the evening” (Leviticus 15:18). From the word “woman” I have derived only that the sexual intercourse of an adult woman is considered intercourse that renders her impure. From where do I derive that the sexual intercourse of a girl aged three years and one day is also classified as intercourse? The verse states: And the woman. Evidently, the word “and” includes only a girl aged three years and one day.

Rava said: These are halakhot transmitted to Moses from Sinai, and the Sages merely supported them with verses. There is therefore no contradiction. The Gemara asks: Whichhalakha is derived from a verse and which is a halakha transmitted to Moses from Sinai? If we say that the halakha that the status of a menstruating woman may apply to a one-day-old girl is a halakha transmitted to Moses from Sinai, and the halakha that the intercourse of a girl aged three years and one day is considered intercourse is derived from a verse, then one may object: But the verse is written in an unspecified manner; consequently, a oneday-old girl should be included by the verse in the same manner as a three-year-old girl.

Rather, the halakha with regard to the intercourse of a girl aged three years and one day is a halakha transmitted to Moses from Sinai, whereas the halakha with regard to the menstruation of a one-day-old girl is derived from a verse. The Gemara asks: And now that it has been established that the halakha with regard to the intercourse of a three-year-old girl is a halakha transmitted to Moses from Sinai, why do I need a verse?



Niddah 44b

MISHNA:A girl who is three years and one day old, whose father arranged her betrothal, is betrothed through intercourse, as the halakhic status of intercourse with her is that of intercourse in all halakhic senses. And in a case where the childless husband of a girl three years and one day old dies, if his brother the yavam engages in intercourse with her, he acquires her as his wife; and if she is married, a man other than her husband is liable for engaging in intercourse with her due to violation of the prohibition against intercourse with a married woman.



Niddah 45a

The Sages taught in a baraita: There was an incident involving a gentile woman called Yusteni, the daughter of Asveirus, son of Antoninus, a Roman emperor, who came before Rabbi Yehuda HaNasi. She said to him: My teacher, at what age is a woman fit to marry, i.e., at what age is it appropriate for a woman to engage in intercourse, which would therefore be the appropriate time to marry? Rabbi Yehuda HaNasi said to her: She must be at least three years and one day old.

Mishnah Niddah 5:4

A girl of the age of three years and one day may be betrothed by intercourse and if a yavam had intercourse with her, he acquires her thereby. One can be liable for adultery with her; And she defiles the one who had intercourse with her so that he in turn conveys uncleanness to a couch underneath as to a cover above. If she was married to a priest, she may eat terumah. If any of the disqualified men have relations with her he disqualifies her from the priesthood. If any of the forbidden relatives found in the Torah had relations with her he is to be executed on her account, but she is exempt [from the penalty]. If she was younger than this age, intercourse with her is like putting a finger in the eye.



Sanhedrin 54b

And Shmuel holds: It is written: “And you shall not lie with a male as with a woman,” indicating that the halakha of a male who engages in intercourse passively is like that of a woman; just as the intercourse of a woman has the halakhic status of intercourse from when she is three years old, the same is true with regard to a male who engages in intercourse passively. Consequently, in Shmuel’s opinion, one who engages in intercourse with a male who is older than three is liable.



Sanhedrin 69a

Rabbi Yirmeya of Difti says: We learn in another mishna (Nidda 44b) as well that one follows the majority even in cases of capital law: A girl who is three years and one day old whose father arranged her betrothal can be betrothed with intercourse, as, despite her age, the legal status of intercourse with her is that of full-fledged intercourse. And in a case where the childless husband of a girl three years and one day old dies, if his brother, the yavam, engages in intercourse with her, he acquires her as his wife. And if a girl of that age is married, a man other than her husband is liable for engaging in intercourse with her due to violation of the prohibition against adultery, as despite her age she is legally considered to be a married woman.



Yevamot 57b

Rava said: We, too, learn in the following baraita that there is no legal significance to an act of intercourse with a girl less than three years old: A girl three years and one day old can be betrothed via sexual intercourse; and if she was a yevama and her yavam had intercourse with her, he has acquired her; and a man who has intercourse with her while she is married to someone else is liable on her account because of the prohibition of intercourse with a married woman; and if she experiences a menstrual discharge she renders ritually impure a man who has intercourse with her, so that he renders impure the object upon which he lies like the upper one.

Yevamot 60b

Rav Huna explains: You must say that the verse is speaking of a woman who is fit for intercourse. The verse does not mean to distinguish between women who have actually engaged in sexual intercourse and those who have not. Rather, it distinguishes between a girl over the age of three, with whom an act of intercourse is recognized as such, and a girl below the age of three.

This is also taught in a baraita: “Every woman that has known man”; the verse is speaking of a woman who is fit for intercourse. The baraita proceeds to discuss this halakha: Do you say it is referring to one who is fit for intercourse, or perhaps it is referring only to one who has actually had intercourse? When the verse states: “But all the women children that have not known man by lying with him, keep alive for yourselves,” which indicates that grown women must be killed even if they have not had intercourse with a man, you must say that the verse is speaking of a woman who is fit for intercourse.

The Gemara asks a practical question with regard to the events described by the Torah: From where did they know whether a particular girl was already three years old and fit for intercourse? Rav Huna bar Bizna said that Rabbi Shimon Ḥasida said: They passed them before the frontplate of the High Priest. Any girl whose face miraculously turned sallow, it was known that she was fit for intercourse, and any girl whose face did not turn sallow, it was thereby known that she was not fit for intercourse. Similarly, Rav Naḥman said: A sign of transgression in the area of sexual morality is the disease hidrokan, which causes one’s face to turn sallow.

Found at http://www.renegadetribune.com/the-evil-of-the-jew/